The triall of truth Containing a plaine and short discovery of the chiefest pointes of the doctrine of the great Antichrist, and of his adherentes the false teachers and heretikes of these last times.

Chap. 4. Div. 1.

That our Saviour Christ according vnto his divine nature is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 one and the same God vvith the Father.

THe godhead, deity, or the divine nature is of none but of it selfe, being the origi∣nall cause and fountaine of all being and subsisting vnto all, as these names Iah and * 1.1 Iehovah do also insinuate. And the divine nature of our glorious God & Lord Iesus Christ is the same divine nature which is in the father, and he himselfe is one and the same God with the father, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and of himselfe; howsoever the wicked brood of the great Antichrist the graūd enemy of Christ doth charg this doctrin with wicked blasphemy. Christ, as God, is of himselfe: as God the sone, is of * 1.2 the father, begottē after an vnspeakable maner of his divine na∣ture & substāce before al worlds. And so speaketh an ancient fa∣ther: Christ to himselfe is God, but in the re•…•…tiō to his father is the sone & so begottē of the father.

Div. 2.

That our Saviour Christ was incarnate by the holy Ghost, and tooke his humane nature only of the seede of man, and not of the seede of any graine by ha∣ving it transubstantiated in∣to his bodie.

IF the doctrine of transubstantiation bee true (as it is determined * 1.3 and concluded by the councel of Trent) that by the consecr••∣tion of bread and wine, the vvhole substaunce of breade and vvine is turned into the very substance of the body and blood of Christ: And if the vvordes of the institution of this holy sa∣crament (this is my bodie) be to be vnderstoode li••terally, really, substantially, then our Saviour CHRIST tooke not flesh onely of the blessed Virgin Marie, but also of material bread, that becomming really and substantially his very body. And therefore is Christes body called bread (if that vvve vvill be∣leeue our masters of Rhemes) for that it is made of bread. So they * 1.4 haue their Christ not onely of the seede of Abraham and Da∣vid, but also of the seede of such corne and gra•…•…e as growet•• and springeth out of the earth. Neither doe wee envie them this their breaden CHRIST, vvhose body is daily made by * 1.5 a sinnefull priest through the pronuntiation of a fevve vvordes; let them ch••vv him and champe him euen as they list: for vve content our selues vvith that Christ to bee our Saviour, who vvas incarnate by the hol•• Ghost (and not by the vvords of con∣secration) and tooke his flesh onely of the blessed Virgin Mar••, and not of the seed of any graine.

Div. 3.

That our Saviour Christ according vnto his humanitie is of a nature finite and circumscriptible, and not pre∣sent in all or in many places at one time.

THe church of Rome by her doctrine of the reall presence * 1.6 doeth take away from Christ the nature of a true humane body, and so overthroweth the trueth of his manhoode, in that shee avoucheth that his body there really present is vn∣circumscribed, and not contained in space or place. For * 1.7 take a∣way a place from bodies, and they shall bee no vvhere: and if they bee no vvhere, they bee not at all. Yea vvhereas it is an vndoubted and confessed truth, that both the divine & humane natu••es of Christ with their severall properties remaine still in him distinct and vn∣confounded, and seeing that it is a property of the humane na∣ture of CHRIST beeing a meere creature togither with all o∣ther creatures earthly and heauenly to bee finite and contained either vvithin the compasse of one place, or within the limites and boundes of their finite nature; as on the otherside it is a pro∣perty of the divine nature not to be contained within the com∣passe of any one place, but beeing infinite and incomprehensi∣ble to fill all places with maiesty and glorie; (and to fill many or all places belongeth to the selfe▪ same nature which is in it selfe in∣finite and incomprehensible, and no way to a finite and limited nature) therefore the church of Rome by her doctrine of the reall presence avouching CHRISTS body to be in ten thou∣sande places at one time (vvhich is a property belonging vnto his deity) is iustly condemned for renewing the heresie of Eu∣tiches in confounding the properties of Christs nature, and in ta∣king away the truth of his humanity.

Div. 4.

That as it is hereticall to worshippe Iudas or the Iewes; so the instru∣mentes which they vsed, as the nailes, speare, and crosse in renting and tormenting Christs most pretious body.

OVR Saviour Christ was deliuered by the determinate counsell and foreknowledge of God himselfe, he being * 1.8 most iust in punishing him who had taken vpon himselfe all our iniquities and sinnes; Pilate, Iudas, and the Iewes yet being most vniust in working the death and condemnation of our most innocent and guiltlesse Saviour. And therefore wicked was the opinion of certaine heret••kes called Cain••, which worshipped Iudas and the Devill for the procuring of the death of Christ: seeing they endevoured to hinder and not to further the salvation of man: even as Ph••raeus Iasons enimy thought to haue slaine him, when by opening with the thrust of his weapon the place of his most dangerous and deadly impostume, he was the meanes to cure him of that his malady. And vvicked also is the doctrine of the church of Rome, which teacheth to worship the nailes, speare, and crosse which were the instruments of their outragious cruelty in renting and tormenting his most pretious body: and to reve∣rence the Greeke and the Latin tongues, because in them vvas written his accusation which was most false and vntrue, that he did vsurpe the temporal kingdome of Iurie, whereas he kept him∣selfe * 1.9 close from the multitude when they would haue made him king; and made open protestation even to Pilate that his kingdome was not of this world. For that, which is applied to a wicked and vngodly vse, is not thereby sa••ctified but wickedly prophaned.

Div. 5.

That Christ suffered both in body and soule the paines that were proportionable to our sinnes.

Two things were requisite in our •…•…aviors suffering•• that they * 1.10 might be a sufficient satisfaction for our sinnes. First a pro∣portion of the sufferinges to the greatnesse of the sinnes: secondly a right to translate them vpon the parties, for whom they were sustained. 1 The great & high proportion of the sufferings of Christ proceedeth from the excellency of his divine nature, which gaue vertue and dignity to the same: 2 & the right to translate them vpon man, pro∣ceedeth from the hum••ne nature, in which they were sustained, that so they might be availeable for mans sinnes. For in that man, which had sinned, was according to the purpose & coūsel of God to be redeemed, & not the angels, therefore nor the seed of An∣gels, but of man, was to be taken, that so in the very nature of man that had sinned, the paines for mans sins might be endured, & so satisfactiō made for mās trāsg•…•…ssions. And therfore, as Christ was to take our whole nature vpō him, that so he might be a mee•• per∣son * 1.11 to redeeme the whole: so the m••anes of our redēption being his sufferings, as he was to take both body & soul, so he was to suf∣fer both in body & soul, that so he might redeeme both body and soul, especially mans soule being the p•…•…ncipall in committing the offence, & the body being but as it were an accessory therevnto, the soul was principally to be punished in respect therof, neither had it bin agreeable vnto iustice, that the principall should haue wholy escaped, & that the accessory should haue bin extreamely punished. And certainly our Saviour Christ, being ready present∣ly to enter into those his greatest paines & punishments which he was to endure for mans trāsgressiōs, testifieth of the extreame an∣guish of his soul, saying. My soul•• is heavy vnto death: and before he * 1.12 came into his enimies hād••, that buffered him, crowned him with thornes, scourged him, nailed him vppon the crosse, and so tormented his precious bodie, hee suffered his bitter and dread∣full agonye in the garden, the vvhich was so grievous and

burdensome vnto him, that it caused him to swette both water & blood, and to crie out againe and againe in that his extremity, Fa∣ther if it be possible let this cuppe passe from mee; even this cuppe of thy wrath that I am so deepely to drinke of, that so it might passe frō all the elect: the which he calleth his houre that is hi•• iudgement * 1.13 and condemnation, the which he came into the world to sustaine, that so he might procure our absolution. The which agony con∣tinued with him no doubt also on the crosse, where he sustaining the punishment of our sinnes, which had deserued to be forsaken, cried out, my God, my God, why hast thou forsaken mee? So great is the weight and burden of sinne (howsoever to a foole it seemeth to be but a pastime) that it being laide vpon our Saviour himselfe pressed and bruised him so sore, that it caused him in the griping griefe of his heavy hart, and in the bitter anguish of his sorrowfull soule, thus and thus to complaine vnto his God. So infinite & vn∣speakable was the kindnes and loue of our most gratious & mer∣cifull redeemer towards vs such vnthankefull and wretched sin∣ners, that he tooke from vs this so weighty a burden, and laide it vpon his owne shoulders. O what great comfort doth come vn∣to every faithfull christian out of these discomforts of our blessed Saviour? What a glorious life doth arise out of his most shamefull death? and what an endles blisse out of his most ex••crable curse? O what strong assurance haue we hereby, that all our debtes are discharged to the vttermost mite, and all our sinnes so punished even to the full, that we neede not stand in feare now to bee pu∣nished our selues for the same, or to be forced again to make satis∣faction either in the Popish rigorous cōsistory, or the fire of pain∣full purgatory? So great a price doe we iustly set vpon our Savi∣ours most dolefull sufferings, and so highly do we esteeme of his most pretious and inv••lu••ble paines: and yet our masters of Rhe∣mes are not ashamed to lay to our charge, that we doe not so much * 1.14 disgrace as blasphe••e the same, for that we teach that not onely in body but also in soule, he sustained the paines that were pro∣portionable to our sinnes.

Div. 6.

That Christes obedience and suffe•…•…nges 〈…〉〈…〉 excellency of his person, but also 〈…〉〈…〉 selues were meritorious of eternall •…•…ory.

THe value of Christs actions, albeit 〈…〉〈…〉 •…•…¦cy of his person, yet it resteth not 〈…〉〈…〉 deriued from thēce into the very actions, and subsisteth as it were habitually in the workes themselues. For the more excellēt and perfect the worke-master is, the more excellent and perfect is the worke in it selfe that proceedeth from him. And therefore that obedience and righteousnes which our Saviour Christ per∣formed for vs, being done in and by his humane nature, which was endued with the spirite of holines aboue measure, and also by the wil, power, & efficacy of his divine nature, which is in•…•…t ho∣lines, purity, & perfectiō it selfe, how can it be, but that in it selfe, it should be of inestimable holines, purity, and perfection, and true∣ly meritorious of eternall glorie? For albeit a man might weigh all the droppes of his most pretious blood, and counte the ••ust and full number of all his anguishes and paines, yet his most fervent zeale tovvardes the glorie of GOD, and his infinite loue to manes salvation, vvhich mooued him thereto, hath a bredth, length, depth, heigth, vvhich passeth knowledge and can∣not * 1.15 be measured, it is endles, infinite, and vnsearcheable, and therefore being laide in the ballance with the crowne of eternall glory, it is able to coūterpoize yea to weigh downe the same. The workes of Gods saintes here in this life come shorte of this per∣fection, albeit they proceede from GODS most holie spirit: for they are vvrought also by man, that hath many imperfections * 1.16 and wantes, and are never performed either with that fervency of zeale to the glorie of God, or with such aboundance of loue * 1.17 to our neighbours good, as they ought to be: & therefore they are neither satisfactory for sinne, nor yet meritorious of eternall glorie, as are the most vvorthye vvorkes of our onely re∣deemer. In thee and in mee (saith Augustine) are of greater or

lesse value and weight the perfume of our workes, because a•• some time we doe them with greater devotion then at other times, but in the sonne of God it is not so: For his loue and charitie was so great to redeeme vs, that nei∣ther time did encrease it, nor trouble made it col••e. Likevvise the vvorkes of one holy man, and the torment of one holy Martyr may bee measured and vveighed vvith the workes and torments of an other, because there is no man so holy in this world, but by Gods grace there may be an other as holy, yea holier to. The heire of eternity doth not enter into this accounte neither doth he come vnder this sca••tling: he is not vveighed as we are weigh∣ed, nor measured as vvee are measured: because it vvould bee a farre easier matter to po••ze the mountaines, then to bounde out the limites of his merites. Howe is it possible to measure his merites, vvhose holines, puritie, and perfection doth ex∣ceed all measure? Aboue in the resting place of the Trinitie and in the depth of the Divinitie the sonne of GOD hath his mea∣sure and vveight: for that his merites are so greate and the do∣loures vvhich he suffred so grievous, that there are no doloures of martyres to compare vvith him, nor holines of angels to mea∣sure him by. And howe can it otherwise be, seeing that •…•…r bles∣sed Saviour did merite more by feasting in the wedding and with Zachoeus, then the greate Saint Iohn the Baptist did by fasting in the wildernes? Moreover it being granted, that the workes, which the sonne of God did as man, had their limites and end, yet the charity by which he did them, had no end, and if to that which he did suffer there was found a measure, yet to the loue, wherewith he did suffer, there was founde no measure. Thou mightest O my IESVS measure and vveigh the bloode, vvhich in the moun•• of Calvary thou didest shedde, but vvho can be able to mea∣sure and weigh the loue, vvith vvhich thou didest shedde it? And although the bloode shoulde bee vveighed vvith powndes and ounces, yet vvho is able to finde out vveightes to weigh thy bovvels? In the ballance of the sanctuarie nothing vvas vveighed, but that vvhich vvas of the sanctuarie: so in the ballance and vveight of CHRIST, nothing is vveighed but the vvorkes of CHRIST: for if thou vvouldest vveigh any o∣ther thinge vvith him, all the holines of the Angelles and all

the tormentes of the Martyrs would not weigh so much as one d••oppe of his blood. Seeing then that we cannot weigh our selues in the ballance of CHRIST, he c•…•…e to weigh himselfe in ours: where in one ballance we did put our F•…•…ites, in the other hee did put his paines, which before his Father was of so great weight, that it was sufficient to s••isfie for our offence. VVho could sati••fie for our fault, if he shoulde not lende vs his paine and punishment to pay our debt? And yet the members of the greate A•…•…rist, who haue solde themselues to deface the incomparable dignity, and the most ample sufficiencie of the mos•• precious •…•…ath of our almighty and sufficient Saviour, haue not onely vveighed in the same ballance the vvorks of the saintes, and ma••ched them in meriting vvith the workes of Christ, (albe••t they haue g••uen them as it were for manners sake the vpper hande) but also they haue denied such excellency to rest in his obedience and suffer∣ings, * 1.18 that in themselues they should be meritorious of eternall glo∣rie, or any whit comparable therevnto.

Div. 7.

That CHRISTES obedience and sufferings are the onely meritorious cause of eternall glorie

THe Apostle to shewe that we haue perfect reconciliation with God, forg••uenesse of sinne, and full redemption by * 1.19 by the blood of Christ, setteth downe the excellency of this our most glorious Saviour, who spared not to shedde his blood for vs: as that he is the image of the invisible GOD, the fi••st begotten of all creatures: that by him all things were created in heaven & earth, whether they be thrones, domi•…•…ōs, or powers; yea that it pleased the father, that in him all fulnes should dwell. So the * 1.20 apostle to the Hebrew, to shew that Christ is the perfect purgatiō of our sins, setteth down the excellēcy of his persō, that he who is he••re of al things, by whom also the world vvas made, being the brightnes of his fathers glory, & the engravē forme of his person

sustaining all thinges by the might of his power, hath by himselfe purged our sinnes. In respect of the greatenes of the which price that vvas giuen for the raunsome of our soules, Saint Peter saith, * 1.21 that vvee are not redeemed vvith corruptable thinges as vvith silver and golde, but vvith the pretious bloode of CHRIST as of a lambe vndefiled and vvithout spotte. So then our redemption was not valued at gold and silver, it vvas not set at solowe a rate, nei∣ther vvas it purchased vvith so small a price: but he that vvas * 1.22 the onely begotten SONNE OF GOD, the second per∣son in the glorious TRINITIE, of the same substance, might, & maiesty with the father, hauing taken vpon him our humane nature, and ioyned it in one person with his divine, and hauing sanctified ••t aboue measure by the infinite purity and perfection thereof, and in it hauing fulfilled all righteousnes, not onely by doing, but also by suffering vvhatsoever vvas ansvvereable to the most exact and severe iustice of GOD for all our sinnes; this even this so singular a person thus and thus qualified hath by himselfe purged our sinnes, and giuen himselfe a ransome for our soules. Behold then here the greatnes of that satisfaction that was made for our sinnes, the summe of that raunsome that was paide for our soules, the quantity of the price that vvas given for the purchase of the kingdome of glory. In respect of the inestimable * 1.23 value wherof the Apostle saith: Ye are bought with a price: with a price with a witnesse, vvith such and so great a price, that all the holi∣nes of all saintes and angels is no way matchable or comparable thereto. How is it then that sinfull and wretched man should cō∣ceaue so high an opinion of the worth of his owne workes, that he should so much as but imagine, that he himselfe could make satis∣faction for those sinnes, & purchase that kingdome, that was va∣lued at so high a rate, and purchased with so great a price? Surely if it be meere madnes to imagine that here in this world we may purchase for an halfepeny, that which is iustly valued at ten thou∣sande poundes: then it is as great madnes to imagine, that vve are able by our ovvne vvorkes to purchase heaven, for the which vvas giuen the Sonne of GOD himselfe: seeing all our best works are not as an halfepenny to ten thousād pound in respect of Christ and his righteousnes. Therfore no marvaile though the

Apostle S. Paul who had laboured more painefully in the Lords vineyarde, and endured more crosses for the Gospell of Christ thē any of the rest of his fellovve Apostles, yet dareth not thrust himselfe in as a party in this vvorke, but vtterly disclaymeth and renounceth it, saying: Was Paule crucified for you? Surely no; but a * 1.24 person of farre greater estate, excellency worthines, dignity, and perfection. For albeit pretious in the sight of the Lord is the death of his * 1.25 saintes, yet the slaying of no innocent person is the propitiation of the world: the iust haue themselues receiued & not giuen crownes, & the manhood of the faithfull hath beene patterns of patience, and not endowmentes of righteousnes: their deathes indeede haue beene rare and singular, but yet none of them therevvithall hath discharged anothers debt, whereas there is one LORD CHRIST, in vvhome all are deade, crucified, and raysed vp againe. And Augustine saith: CHRIST is for me a * 1.26 dore vnto you, for yee are his sheepe purchased by his bloode: beholde your price which is not giuen by mee, but is de••lared and preached by me. And in truth no man can deliver his brother, (no not so much as from * 1.27 bodily death) nor make atonement vnto God for him: For it cost more to redeeme SOƲLES. For vvhat recompence can a man giue for his * 1.28 ••vvne soule, much lesse for the soule of any other? VVhere∣fore farre be it from the humility of al true and faithful christians that they shoulde so highly esteeme of their ovvne holines, as if thereby they coulde make satisfaction for SINNE, or merite the crovvne of eternall GLORIE; vvhereas the chei∣fest amongst the SAINTES duely and truely vveighing their ovvne vvorth, haue iudged themselues vnvvorthy of the ve∣ry least of the LORDES mercies. O GOD (saith Iacob) of my * 1.29 father Abraham, and God of my father I saak, which sa••dst vnto me, re∣turne vnto thy countrey, and vnto thy kin••ed, and I will doe thee good, I am not worthy of the least of thy mercies. Likewise Iohn the Baptist * 1.30 confesseth of himselfe, that he is no••worthy to loose so much as the very ••atche•• of Christes shoe: and the Centurion, that he is not worthy so much as to receaue CHRIST vnder his roof••. Nowe if these * 1.31 men so holy and high in favou•• vvith GOD, who haue wrestled & prevailed with the Lord himselfe, being as greate as any borne of vvomen, & of so rare & singular a faith as hath not beene foūd no not in Israell; if these, I say, did truely acknovvledge them∣selues

not vvorthy of the Lords meanest blessings, no doubt thē, but they did also acknowledge with the prodiga•…•…on themselues not worthy to be called Gods sons, nor vvorthy of remission of sins & eternal glory. And verily as all the Lords blessings, so es∣pecially these of the greatest value descende vnto the ••aithful on∣ly by gift (and what is so free as gift?) and flovv meerely from the full fountaine of the Lordes most free and vndeserued mercy in Christ, and not from themselues and their owne merites. All haue sinned (saith the Apostle) and are deprived of the glorie of God, * 1.32 but are iustified freely by his grace through the redemption that is in Christ Iesus. And againe, the wages of sinne i•• death: but everlasting life * 1.33 is the gift of God through IESƲS CHRIST our Lord. ••astly, by grace yee are s••ved through faith, and that not of your selues, it is the * 1.34 gif••e of GOD, not of vvorkes, least any ••an shoulde b••ast him∣selfe.

The which with the like testimonies being so evident for our iustification & salvation bestowed vpon vs freely in Christ, haue, as it may be thought, forced the childrē of the church of Rome to devise a double iustification: the first proceeding from Gods free mercy in Christ, the second from our own merite: and deserts. But this distin∣ction they learned not of the Apostle, who affirmeth that not on∣ly at the first we are brought into favor with God by Christ, and freely iustified by his blood, but also that much more wee are brought to the end of our salvation and to our full and final glori∣fication by the same free & vndeserued mercy of God in Christ. For so is the Apostles ••llation. God (saith hee) setteth out his lo••e re∣wards * 1.35 vs, seeing whose we were yet sinners Christ died for vs: Much more then being now iustified by his blood, we shall be saved from wrath by him. For if when we were enemies we were reconciled vnto God by the death of his sonne, much more being reconciled, we shall bee saved by his life. By vvhich wordes it is evident, not that the faithfull, which are at the first ••ustified by Christes blood, are made able to iustifie them∣selues aftervvard by their ovvne vvorkes, and to procu••e their ovvne salvation by their owne merites, but much more (saith he) shall they bee preserued in the same grace, and broughte to their salvation by CHRIST and by his life. And verily if our first iustification by Christ bee sufficient, vvhat neede

vve seeke for a second iustification by our ovvne vvorkes? And if our title vvhich vve haue to the kingdome of heaven by our Saviours death be good enough, vvhat neede haue we to speake for any other title? Can that vvhich is once iustly mine, be made * 1.36 by any other title mor•• mine? Either can a man haue many ••ust titles to one thing? Surely there bee tvvo heavens and tvvo sal∣vations, as vvel as there be tvvo iust••fications. For hovvsoeuer it be avouched in the vvord of truth, that God will rewarde our vvorkes vvith the inheritaunce of his heauenly kingdome, yet vve must not thinke that so great a revvarde being bestovved vp∣on so sory a service doth proceede from the merit and worthines of our owne vvorkes, but from the meere mercy of him that doth so accept of vs and of our vvorks in Christ, as that he doth crowne them with eternall glory. The which being bestowed vpon our workes of charity is yet still called an inheritaunce (Came yee blessed * 1.37 of my Father inherite the kingdome prepared for you before the foundation of the worlde) that we may still knowe and acknowledge that it is not a purchase made by our owne workes, but an inheritaunce freely bestowed vpon such as are adopted into the number of the sons of God by faith in Christ. For as for the straitest of our workes if they were squared by the levell of the law, they would be foūd in some respect crooked: and those things which seeme in vs to carry most weight, if they were weighed in the ballance of Gods iustice, they would appeare too light: our best righteousnes being in some force vnrighteous, and our greatest perfection stayned vvith imperfection. Our knovvle••ge (saith the Apostle) is vn * 1.38 perfect, and our charity is vnperfect, and therefore to be done away in the place of perfection: not that the invvarde graces them∣selues are then vtterly abolished (for they followe vs in death, and * 1.39 neuer faile vs, when all earthly treasures b••dde vs adevv) but that the imperfections, vvhich remaine in the greatest gra∣ces of the most perfect heere in this vvorlde, are to bee done avvay in the vvorlde to come, and the foundation of the kingdome of GOD, vvhich is begunne to bee laide heere in this life, to bee made perfect in the life to come. The perfection (sayeth Sainte Hierome) of all the iust in * 1.40 this life is imperfecte perfection: yea all our righteousnesse (as

faith the prophet) is as a menstruous cloth: and therefore the most * 1.41 holy that liue here, should wash themselues with snow water and make * 1.42 themselues most cleane, yet their owne cloathes would make them fil••hy. In the resurrection (as saith an ancient father) we beleeue that we shall fulfill all righteousnes, in respect whereof all that we doe in this life is but very dounge. Our humble righteousnes (saith Bernard) of vve haue * 1.43 any at all, is perhappes sincere▪ but not pure: except perchaunce vve ima∣gine our selues to be better then our fathers, who affirmed no less: truely then humbly, that alour righteousnes was a•• a stained cloth: for how (saith he) can that righteousnes be pure, which cānot be without faulte? Where first we may obserue, that he tearmeth our righteousnes, which we attaine vnto here in this life, humble: secondly he thinketh it to be so small, that he seemeth to doubt, whether there be any such thing at all: thirdly he calleth it sincere perhaps: fourthly no•• pur•• without all doubt: fiftly he affirmeth this even of the best: lastly hee avoucheth it to be a meere impossibility to be otherwise; hovve can that be pure? VVherefore it may not seeme st••ange that vvhich Gregorie teacheth, that the holy man doth see his very vertuous worke to bee vicious, if it come to bee scanned of a iust iudge. And that Austin threatneth vengeance and woe against the same: VVoe worth the commendable life of man, if God should iudge it without mercy. Now if * 1.44 our very perfection be imperfect, and our purity impure, & our righteousnes as a menstruous cloth, and as very dounge; if our vertue be vicious, and our commendable life deserue a Woe, thē when the Lord doth reward his faithfull servantes, he doth not the same for the worthines of their workes, but of his meere mer∣cy, grace, and favour. And so our Saviour himselfe teacheth vs in the parable of the husbandman that went and sent labourers into * 1.45 his vineyard, whereof some vvere hired at the beginning, some at the middle, and some at the end of the day, and yet each of them receaued the same wages & the same hire. Vpon occasiō of which parable Saint Ambrose saith, that such as were hired at the latter end * 1.46 of the day do represent vnto vs those which are called to the Lords service at the end and vpshotte of their liues, whom he hath chosen without works, and vpon whome he doth rather powre forth the riches of his grace, then yeelde a rewarde vnto their labours: that they also who haue laboured & swette the whole day, and continued their whole life in the service of God,

and yet receaue but their penny with the other, may thereby vnderstand that they also rather receiue a gift of grace, then wages o•• h••r•• due to their workes. For there is but one wa•• to li••e for all th•…•… are saued: and therefore if any of the faithfull be saued by meere mer••y 〈…〉〈…〉 without the merite of their owne workes, then no d••ubt but all are saued after the same manner. And verely it would goe verie harde even with the best, if they should be put to w•…•…e the g••r∣lande of glory by the•…•… owne worthines before they should wea••e i••: Loose it in deede we could easily, and that in the s•…•…te of our greatest innocency and perfection, but recover it againe we ne∣ver could, but onely by the meanes of our powerfull Redee∣mer.

VVhen Fabitu Maximus had wonne the city Tarentum which * 1.47 Salinator before had lost, being forced by the enemy to hide his head in the castle; Salinator mette him, and saide vnto him: By my help•• Fabi•…•… thou hast wonne Tarentum: True, (quoth Fabius smiling) For if thou hadst not lost it I could not haue recovered it: and even so may it be replied to the proude and vaine glorious Papists, that are not ashamed to boast, that by the meanes and merite of their owne workes Christ hath restored to them againe the kingdome of he••ven; that in verie deede, vnlesse we by our own workes had lost the same, he should haue had no neede to haue recovered it, A certaine noble mans sonne (as it is reported) comming to his father for maintenance, was sent by him to demise certaine landes to such whose estates were now expired: who comming to the place appointed and sitting in court, demised to each one his estate for a penny: Now might these men iustly boast of the fruite of their penny; or of the kindenes of that noble gentleman, who lette them renewe their coppies for so small a sine? Surely he h••d beene a verie vngratefull tenante that would haue done so, and altogether vnworthy of so great a favour. VVe had all in Adam forfeited our estates in the kingdome of heauen: whatsoe∣ver the best of vs can giue towardes the renewing of the same, it is but as a penny to a good coppy-hold. Seeing then our most gratious God hath so tenderly loued vs, that he hath giuen vs his onely begotten sonne, who hath purchased it againe for vs by his owne death, and so hath renewed againe our estates therein, wil∣willing

vs that we should earnestly endeavour to shew our selues dutifull and thankefull vnto him that hath beene so mercifull and gracious to vs, telling vs also againe and againe that this our labour shall not be in vaine in the LORD, and that it shall not be lost which we employ in his service, but that he will crown it with eternall glory: shall we nowe ascribe this crowne of glorye to our simple endevours vvhich vve employ in his service, or to his infinite and endles goodnes, vvho hath purchased it for vs vvith his ovvne blood? Verely he vvere too too vnthankfull a vvretch, vvho vvoulde ascribe it to the merite of his owne vvorkes, and not to the meere mercy of his gracious redeem∣er. The Apostle Saint Paul who, if any, had to glorie in the merite of his owne vvorkes, yet disclaymeth them all in the matter of salvation saying: GOD forbid that I shoulde glorie in any thing saue in the crosse of ••ESUS CHRIST. For hee * 1.48 knewe that GOD had made him vnto vs vvisedome, righteous∣nes, * 1.49 sanctification, and redemption, that hee vvhich glorieth should glo∣ry in the LORD. He knevve that there vvas no other fo••dati∣on of his salvation to bee laide, then Iesus CHRIST and him * 1.50 crucified: and that there vvas no other name giuen vnder heaven vvhereby vvee might bee saued but onely the name of our bles∣sed * 1.51 Saviour: Not the name of our owne or other mens workes, o•• Masses, Dirigesses. Pardons or the like: seeing if it might haue beene vvrought by any such meanes, CHRIST had di∣ed in vaine, he might then haue spared all his paines, and a∣voided * 1.52 all those most grievous torments vvhich hee endured for mans redemption. Especially if it be true, vvich they teach, that the good vvorkes of the regenerate, if not in themselues, yet in respect of the spirite vvhose fruites they are, are of infinite price, satisfactorie for sinne vvhich is infinitely heinous, and aunsvvereable to the ioyes of the kingedome of heaven; then it had beene sufficient for our Saviour CHRIST to haue bestovved his spirite vpon the faithfull, by vvhose infinite pu∣rity their vvorkes being sanctified, they might haue beene thus enabled to saue themselues, and so his ovvne death had beene but superfluous for the vvorking out of mans sal∣vation. But if it bee a most heinous impietie to avouch

Christes death to be superfluous, and that he died in vaine, then let vs all which looke for any benefite by his death, ascribe the glorie of eternall life onely to him vvho is therefore called, * 1.53 the bread of life, the tree of life, autor of life, yea life it selfe: for that our life resteth onely in him that is our onely iust title to eternall life. Take hold then of CHRIST, take hold of life, reach forth thine hand to any other thing, and thou reachest it to vanitie, and takest holde as it vvere of thornes and of fire. Looke not for life but vvhere it dwelleth. Our life is hidde in CHRIST vvith GOD: death reigneth in the vvhole vvorlde beside, and leadeth every creature to the bondage of corruption. If thou looke vp into heaven vvith∣out this reconciler, there vvill appeare nothing but displea∣sure and vvrath: if thou cast dovvne thine eyes vppon the earth, there thou shalt see nothinge but fearefull confusion: If thou call to Abraham hee knovveth thee not: if to the wise virgines, their oile is not sufficient for themselues, and for thee also: if to Saint Paule, hee vvas not crucified for thee: if to the most blessed Virgin, shee vvas not annoin∣ted nor yet appointed to bee thy Saviour: The vniversall company of all those that are made partakers of the kingdome of heaven doe take their crovvnes of glorie from their ovvne heades, and cast them dovvne at the Lambes feete, acknow∣ledging thereby of vvhome they holde them, giuing the glo∣rie of their salvation onely to GOD and the Lambe, saying: Salvation is of GOD that sitteth vppon the throne and from the lambe. VVith the vvhich catholike consent of all the holy * 1.54 saintes vvee may content our selues, and satisfie our consci∣ences sufficiently, hovve many and hovve mightie soever they be here in this vvorlde, that vvill not subscribe to this ho∣ly and heavenlie confession. And verely vvee being built vppon CHRIST our immoueable rocke, vvee neede not seeke for the stay and strength of any other foundation: being possessed vvith the maintenance of this most bounti∣full Founder, vvee neede not begge for an exhibition of a∣ny other benefactor: being furthered in all our suites by his mediation, vve neede no other letters of commendation:

hauing re••aued from him our satisfecit and quiet•…•… est, vvee neede not greatly care for the Popes indulgence and pardon: being clensed from all our sinnes by his blood, vve neede not make any reckoning of our purging in purgatory: being cloa∣thed with the most odoriferous garmentes of his obedience, we neede not adde thereto the patches and ragges of our ovvne righteousnesse: being enriched vvith his treasures, vve neede not make much account of our ovvne trash: and hauing his sufferinges and death for the warrant of our right to the king∣dome of heaven, we neede not seeke for any further assurance, or for any other title to that happy and heavenly inheritance. Neither indeede doth the true church the spouse of CHRIST seeke for the same to any other then to her kinde and louing bride-grome, shee contenteth her selfe vvith his loue, and satisfieth her selfe vvith his sufficiency: it is enough to her that shee is flesh of his flesh, and bone of his bone, even the bodie and fulnes of him that filleth all in all. VVherefore if Iesus Christ be our whole, entire, only, and sufficient Saviour; if there be no other name & power where by we may be saued, as the greatnes of that raunsome which he only gaue for our redēp∣tion doth sufficiently declare; if the death of Gods dearest saintes come shorte of that price, the vvhich being endured for the con∣fession of the faith of CHRIST is the very crowne of all their vvorkes; if they vvere not vvorthy of the least of the LORDES mercies, but were made partakers of them all most frankely and freely in CHRIST IESVS; if through him they vvere not onely at the first reconciled vnto GOD and re∣ceaued into favour, but also preserued in the same, and brought to their full and finall glorification; lastly if their vvorkes vvere rewarded vvith eternal glory, not for the merite and worthines of the same (in that the best of them examined in iustice de∣serued a curse rather then a blessing) but for the mere mercy of him vvho so vvell accepteth of them and of their doinges in his vvel-beloued sonne: then vvee may conclude that not the best vvorkes of the LORDES dearest saintes, but the obedience and death of his dearly beloued sonne is the onely meritorious cause of eternall salvation. And therefore that

the church of Rome by ioyning the saintes to CHRIST in the vvorke of our saluation, and by making them by their owne merites their owne Saviours in parte and others also, and so by robbing of him, vnto vvhome all is due, of the vvhole and entire glorie thereof, is iustly by all the faithfull members of CHRIST dispossessed of the name of the true church, and rightly charged to be the verie throne of that enimy of Christ the great Antichrist.

Div. 8.

That Christes soule descended not into Limbus Patrum to deliver the Fathers.

THere vvas one place for all the faithfull after their death, vvhich departed before the coming of Christ in the flesh: * 1.55 But Elias at his departure was carried vp into heaven, and not downe into Limbus: and Lazarus was carried into Abrahams bosome, which can be no part nor region of hell, as it may appeare by these circumstances. First these two places where Lazarus & the rich man were, are said to be farre off one from the other, & to haue an huge distance set betweene them, which is not so likely to be betweene two places which both (as they say) are situated vnder the earth. Secondly it is saide that there is no passage from the one place to the other, whereas the devils themselues passe higher, even to those that liue here vpon earth. Thirdly it is called a place of comforte where Lazarus vvas refreshed and comforted: wher∣as in all likely-hoode there is verie colde comforte in any coast or region of hel. Moreover CHRIST vvas in the ••ore know∣ledge of GOD alambe slaine from the beginning of the vvorlde, & * 1.56 his death vvas then as effectuall to the Fathers to open to them the kingdome of heaven, as it is novve to vs; seeing hee is yesterday and today, and the selfe same for ever, and there∣fore * 1.57 the selfe same Saviour and opener of heaven to them, as to vs, they receauing the same end of their faith, as vvee * 1.58 doe, even the salvation of their soules. For the Fathers vvere the

children of God by faith in Christ, as wel as the faithfull since the ascension of Christ, and therefore heauen, as their inheritance, was due vnto them at their departure out of this life, and therefore they vvere not debarred from the same. And vvhat shal we say, that they vvalked in the broad way that leadeth to hell, or in the narrovv way that leadeth to heauen? And therefore at the ende of their life being the end of their vvalke, vvere they not placed in rest, in that their long longed for and desired countrey, which was prepared for them of God? And vvas not this present life to them, * 1.59 as it is to vs, a time of sowing, and a place of warfare and fight: and the next life a time of reaping and haruest, and a place of crowning and triumphing? Now there is no reaping nor trium∣phing out of heauen: and therefore the fathers, after their seede time and vva••fare ended here in this life, were doubtles brought to heauen being the place appointed for their ioyfull harvest and glorious triumph. And certainely as all those vvhom Christ hath novv reconciled are either in heauen or in earth, as the Apostle testifieth; euen so they were also in the first ages of the church * 1.60 vnder the fathers: and therefore as there are none now in purga∣tory fire, so there were none then in Limbus Patrum. So Saint * 1.61 Austine: the first place the catholike faith by the warrant of divine scrip∣ture beleeveth to be the kingdome of heaven, the second hell, where eve∣ry apostata and infidell is tormented: And as for any thirde place vvee are vtterly ignorant thereof, neither doe vvee finde any such in holie scripture.

Div. 9.

That our Saviours resurrection is as strong an argument a∣gainst his bodilie presence in many places, as in all.

BEllarmine vseth this argument of Christes rising and leauing * 1.62 the sepulcher against the Ʋbiquitaries vvho affirme Christes body to be present in all places; whereas it may as well bee vrged against him and his fellowes, vvho teach that his body is in tenne thousande places at one time, euen vvheresoeuer there is

any 〈…〉〈…〉: seeing that nature which may be in so many pla∣ces at once, may as well be truely in all places. And if it cannot stande vvith the verity of CHRISTES bodie being a crea∣ture finite and limited to bee euery vvhere, neither canne it stande vvith the trueth thereof to bee in many places at one time.

Div. 10.

That Christ needeth not to descende bodily to vs, seeing wee must ascend by faith vnto him, that so we may be partakers of him and of his passion.

AS our Sauiour Christ vsed this argument of his ascension to * 1.63 teach his disciples which murmured at his doctrine, that it was not a grosse, carnall, and bodily eating of his flesh that he vrged as necessary to eternal life, but a spiritual partaking ther∣of by faith: that at his ascensiō they should see, that he would take away his flesh from them, & place it in heauen at the right hand of God, and not leaue it here to be grosly devoured with their mou∣thes, and swallowed downe into their stomakes euen so may wee now vse the selfe same argument against the church of Rome, which teacheth the real presence of Christ in the Eucharist: Christ hath by his ascension taken vp his flesh into heauen, & hath pla∣ced it at the right hand of God, and therfore it is not to be sought for here on earth, as if it might be either carnally touched with our hands, or really receiued into our stomakes. For so doth Austine and Athanasius vse this argument of Christes ascension. When yee shall see the sonne of man (saith Austine) ascending thither, where he was * 1.64 also before, then surely yee shall see, that he giueth not forth his body after that manner as yee take it, yea then shall yee perceiue, that the grace of Christ is not consumed with morsels. So Athanasius: Therefore doth * 1.65 our Saviour Christ mention his ascension into heauen, to drawe from them their carnall cogitations: and that they might learne, that the flesh whereof hee spake was a celestiall foode from heaven, a spirituall nou∣rishmente vvhich hee himselfe giveth. The vvhich argumente these learned fathers vvoulde neuer haue vsed, if they had

knowne or beleeued the doctrine of the church of Rome, which teacheth that our Saviour hauing by his ascension taken away his bodily presence from vs, yet continually causeth his body to be made of bread in the sacrament of his supper, that so it may be carnally, albeit invisibly received. But this invisible presence they did not see nor beleeue, and therefore they condemned all carnall eating with the mouth, and allowed of the spirituall re∣ceaving thereof onely by faith. By faith (saith S. Ambrose) Christ * 1.66 is touched, by faith he is seene: hee is not touched with our body, nor seene with our eies. And againe: We touch not Christ by corporall handling, but by faith: therefore neither on the earth, nor in the earth, nor after the flesh ought we to seeke Christ, if we will finde him. I am the bread of life (saith our Saviour Christ) * 1.67 that came downe from heaven. He that commeth to me, shall never hunger, and he that beleeveth in me (not he that seeketh to eate my flesh and drinke my blood with his mouth) shall never thirst. So then to come to Christ by faith, and to beleeue in him. is so effectuall a manner of eating of his flesh, that thereby it be∣commeth to the faithfull receiuer an incorruptible foode, the ver∣tue whereof is neuer consumed. How (saith Austine) shall I possesse * 1.68 Christ being now absent? how shall I sende vp my hande to heaven to take holde of him sitting there? Sende vp thy faith, and thou haste possessed him. And againe: Why preparest thou thy teeth, and thy belly? Beleeue and thou hast eaten. He must flie on high (saith Chrysostome) that wil come * 1.69 to this body, yea to heaven it selfe, or rather aboue the heavens: for where the body is, there the Eagles be. And this was the iudgement of the vvhole church in purer ages, when at the receiuing of these holy mysteries, the people were vvarned to lift vp their hearts, and they * 1.70 were to answere, we lift them vp vnto the Lord. Whereby they were admonished even at the receiuing of this holy sacrament not to seeke Christs body here below on earth, vpon the Lordes table vnder the shewes of bread and wine, but to lift vp their hearts to heauen to the Lord of life, that so they might possesse him which is life it selfe.

Div. 11.

That Christ being placed at the right hand of God is made Lorde of heaven and earth and protectour of his church, and not any saint or saintes departed.

CHristes sitting at the right hand of God is the dignity and * 1.71 authority whereunto he is advanced, to be as it were Lord gouernour of heauen and earth: as himselfe testifieth, All power is giuen to me in heauen and in earth. In respect whereof everie knee must bow to him, and euery tongue cōfesse, that Iesus is the Lord, yea the Lord of Lords, and king of kings. Whereby it is e∣vident that he is patron and protectour of his church, to rule it by his spirit, to direct it by his word, to instruct it by his ministers, to enrich it by his graces, and in the end to giue it a full and final cō∣quest over all her enemies. For it is he that ascending vp on high ledde captiuity captiue, and gaue giftes vnto men, and declared himselfe Lord of heauen it selfe, by powring downe the heauenly treasures of his holy spirite in the shape of fiery tongues vppon his Apostles, whereby they were not only endued with all celestiall * 1.72 wisedome, and with the knowledge of all tongues, but also furni∣shed with all other giftes meete for the discharge of so weighty an office. Neither hath this great state of states dispossessed himselfe of the seate of his kingdome, and giuen ouer the regency of hea∣uen and earth: he hath not resigned his office to any of his ser∣vants, nor surrendred his right to any of the saints, nor so much as granted to any of thē the advousen or gift of any of his blessings: but he holdeth the scepter still in his owne hand, reserving all his graces in his owne gift, and keeping them all at his owne disposi∣tion. For it is he that still hath the keies of David, that openeth, & * 1.73 no man shutteth; and shutteth, and no man openeth: He walketh in the midst of the seauen golden candlestickes, and holdeth the seuen starres in his own right hand, ordering all things as it liketh him best, and as it seemeth good to his heauenly wise dome. A∣gainst the which royall and soveraigne authority of this our one & only Lord, the church of Rome offendeth, in that shee ioyneth

the blessed Virgin vvith the rest of the Saintes partners vvith him in these regalityes, by making them protectours of his church, disposers of his graces, and defenders of the faith∣full against their mightie enimies. For vnto the blessed vir∣gin thus they pray: Thou art the sure hope of the miserable, the * 1.74 mother of the orphanes, the releife of the oppressed, the helper of the diseased, yea all in all vnto all. Neither doe they most iniuri∣ously make her CHRISTES mate and fellovve onely, as, her their Ladie, as vvell as him their LORDE, and her Queene of heaven, as vvell as him King: but also in other of their prayers they place her most blasphemously a comman∣der aboue him in this his regall and princely autority: O hap∣py * 1.75 childe-vvife purging our sinnes, by thy motherly autoritye com∣mande the Redeemer. And againe, beseech the Father: commande the sonne.

Div. 12.

That Christs seconde coming in the flesh is not secret n•…•… privy, but shall bee open and mani∣fest to al mankinde.

THere are two cominges of CHRIST in the flesh men∣tioned in holy scripture: the first whereof was in humility, * 1.76 that by his offringes and death he might worke out our redemption, fore-told by the prophet: Beholde the kinge cometh vnto the meeke &c. The second shall be in glorie to iudge all flesh. This second coming of CHRIST in the flesh is put out of his place by the doctrine of the church of Rome, in that she teacheth that in his bodily presence he cometh to them continually in the dayly sacrifice of their Masse, and that to be eaten and devoured of the very wicked and vngodly, that I may say no more. And this coming of CHRIST they vvill haue to be close, secret and invisible, that the pro∣phesie of our saviour might be fulfilled in them: There shall bee * 1.77 (saith he) false Christes and false prophetes which shall shew signes and

vvonders, so that if it were possible they shall deceiue the very elect: be∣holde I haue tolde you before; vvherefore if they say vnto you be∣holde hee is in the desert goe not forth: beholde hee is in the secrete places, beleeue it not. For as the lightning cometh out of the East, and s•…•…neth into the West, so shall the coming of the sonne of man be. In which words of our Saviour we may obserue these two thinges: First that the haeretickes of these last times shall avouch a close and secret coming of Christ, saying, Lee hee is here: Loe hee is there. Loe he is really pre∣sent vnder the shewes of bread and wine, secretly and covertly here in this corner, where this Masse is saide, and there in that: whereas Christ cometh not secretly and covertly now in his flesh, but his second coming shall be, as the lightning which shineth from one end of heaven to the other. Secondly they shall come with straunge signes and lying wonders to confirme thereby as it is likely, their strange and false doctrine. Now what heretikes of those last times haue maintained a secrete and an impossible coming of Christ in the flesh, and haue sought also to confirme the same * 1.78 with such strange signes and lying wonders, but onely the deare children of the church of Rome? VVherefore howsoever these men condemne for Heretikes all such as doe any way withstand their corrupt doctrine, yet we may iustly charge them to be the heretikes of these last times, and that by the iudg∣ment * 1.79 of that learned Father Austine. After Christ had spoken these wordes (saith he) hee presently ascended into heaven, thereby fore∣arming vs against the heretikes, vvhich in succeeding ages should arise & say, Loe he is there, whome he hath thus warned vs not to beleeue. Nei∣ther is there any excuse remaining for vs, if vve beleeue them against the fore-warning of Christ so cleare, plaine, and manifest, that there is none so slowe and dull of hearte, that can iustly say, I vnderstoode it not.

Notes

• * 1.1

  In Iesu•• Ch••ist his onely son••.
• * 1.2

  Rhemist. in. Ioh. cap. 1. Campian. Rat. 8.
• * 1.3

  Incarnate by the ho∣ly Ghost, borne of the virgin Mary. Se•…•…. 3. sub Iulio 3. cā. 4 cap. 2.
• * 1.4

  Rhem. in ca. 6. Joh.
• * 1.5

  Sacerdo•• est creator suicreatoris. Qui creavi: ••e sine me ••am creatur mediante me
• * 1.6

  Bo••ne of the virgin Mary.
• * 1.7

  Aug. ep 57. Q•…•… •…•…∣bi est, non est.
• * 1.8

  Suffred vn∣der Ponti∣••s Pilate.
• * 1.9

  Ioh. 6. 15. & 18. 36.
• * 1.10

  Suff•…•…d.
• * 1.11

  Aug. cone. F••l. ca. 13.
• * 1.12

  Mat. 26. 3••.
• * 1.13

  Mat. 27. 46. 〈◊〉〈◊〉. 12. 27.
• * 1.14

  Rhem. in Math. c. 27.
• * 1.15

  Eph. 3. 18.
• * 1.16

  2. Cor. 12. 7 1. Cor. 13 9
• * 1.17

  See Myste∣ryes of moū•• Calv•…•… the Pre∣face.
• * 1.18

  Rh••m. in. c. 8. ep. ad••rom.
• * 1.19

  Suffered. Col. 1. 15.
• * 1.20

  Heb. 1. 1.
• * 1.21

  1. Pet. 1. 18.
• * 1.22

  The great¦nes of the sacrifice that was offred for sinne.
• * 1.23

  2. Cor. 6. 20
• * 1.24

  1. Cor. 1. 13
• * 1.25

  Leo epist 8••. ad Palasti∣nos.
• * 1.26

  Aug. in Ioh. Tract. 47.
• * 1.27

  Psal. 49. 7.
• * 1.28

  Mat. 16. 26.
• * 1.29

  Gen. 32. ••.
• * 1.30

  Ioh. 1 27.
• * 1.31

  Luc. 7. 6.
• * 1.32

  Rom. 3. 23.
• * 1.33

  Rom. 6. 23.
• * 1.34

  Eph. 2. 8.
• * 1.35

  Rom 5. 8.
• * 1.36

  Quod semel 〈…〉〈…〉 potest mihi •…•…qui∣ri pluribus causia.
• * 1.37

  Mat. 25. 34.
• * 1.38

  1 Cor. 13. 9
• * 1.39

  Apo. 14. 13.
• * 1.40

  Hie. l. 1. c•…•… Pelag.
• * 1.41

  Esa. 64 6.
• * 1.42

  Iob. 9. 30. August. de tempore ••erm 49.
• * 1.43

  Bern. serm. 5 de verb. Es. They of the Coun¦cell of Trēt haue thought themselues better then these fa∣thers: cur∣sing al such as be of their iudg∣ment. Ses. 6. c. 16. c. 25.
• * 1.44

  Greg. in Iob. l. 9. c 1. Aug. l. 9. Confes. c. 13.
• * 1.45

  Math. 20. 1.
• * 1.46

  Amb de vocat. Gen••. l 1. c. 5
• * 1.47

  Cicero d•• senec•…•…te.
• * 1.48

  Gal. 6. 14.
• * 1.49

  1. Cor. 1. 30
• * 1.50

  1 Cor. 3. 11.
• * 1.51

  Act. 4. 12.
• * 1.52

  Gal. 2. 21.
• * 1.53

  Ioh. 6 35. Apoc. 22. 2 1 Ioh. 5. 20. Col. 33.
• * 1.54

  Apoc. 4. 10
• * 1.55

  He descen∣ded into hell. 2. Reg. 2. 11. Luc. 16. 22.
• * 1.56

  Apoc. 13. 18
• * 1.57

  Heb. 13. 8.
• * 1.58

  1. Pet. 19.
• * 1.59

  Heb. 11. 16.
• * 1.60

  Col. 1. 20.
• * 1.61

  Aust. hypog. lib. 5.
• * 1.62

  He arose a∣gaine from ••he dead.
• * 1.63

  He ascen∣ded into heauen. Ioh. 6. 62.
• * 1.64

  Aug. in Ioh. tract. 27.
• * 1.65

  Athan. in il∣lud Evange∣lii, Quicun∣que dixeri•• verbum in filium homi∣nis.
• * 1.66

  Amb. in Luc li. 6. ca. 8. de filia princ. Synag, resus∣citata. & li. 10. cap. 24. de hora do∣minicae re∣surrectionis.
• * 1.67

  Ioh 6. 35.
• * 1.68

  Aug. in Ioh. tract. 50. & 25.
• * 1.69

  Chrysost in 1. Cor. hom. 24.
• * 1.70

  Sursum cor∣da.
• * 1.71

  He sitteth at the right hand of God. Ma••. 28. 18. Phil. 2. 11. Act. 2. 36. Apo. 19. 16.
• * 1.72

  Act. 2. 1.
• * 1.73

  Apoc. 1. 13.
• * 1.74

  In prosa mi∣ssae de con∣ceptione.
• * 1.75

  In prosa quae incipit, Mariae prae∣conie. Roga patrē. Iube natū.
• * 1.76

  From thence he shall come to iudge both the quicke & the deade Zach 9 9. Heb 9. 28.
• * 1.77

  Math. 23 24.
• * 1.78

  See Actes and Monu∣mēts. Vol. 2. Fol. 1••48.
• * 1.79

  Aug. de vni∣tate ecclesi•• c. 11.